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An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos Marcelo Eduardo da Costa Dias Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Missions and World Christianity Commons Recommended Citation Costa Dias, Marcelo Eduardo da, "An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos" (2016). Dissertations. 1598. https://digitalcommons.andrews.edu/dissertations/1598 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT AN ANALYSIS OF ADVENTIST MISSION METHODS IN BRAZIL IN RELATIONSHIP TO A CHRISTIAN MOVEMENT ETHOS by Marcelo E. C. Dias Adviser: Bruce Bauer ABSTRACT OF GRADUATE RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: AN ANALYSIS OF ADVENTIST MISSION METHODS IN BRAZIL IN RELATIONSHIP TO A CHRISTIAN MOVEMENT ETHOS Name of researcher: Marcelo E. C. Dias Name and degree of faculty chair: Bruce Bauer, DMiss Date completed: May 2016 In a little over 100 years, the Seventh-day Adventist Church in Brazil has grown to a membership of 1,447,470 (December 2013), becoming the country with the second highest total number of Adventists in the world. Very little academic research has been done to study or analyze the growth and development of the Adventist church in Brazil. -
Reformation Beginnings
UPON THIS ROCK A STUDY OF THE HISTORY OF CHRIST’S CHURCH UPON THIS ROCK A STUDY OF LESSON 6: THE HISTORY OF CHRIST’S REFORMATION CHURCH BEGINNINGS CAUTION: CHURCH HISTORY Robert Robinson (published 1792) “On the caution necessary to a reader of ecclesiastical history: It is an old observation, that of all history, ecclesiastical is the worst written. Such a history, beginning with Jesus, & proceeding through successive ages with His disciples, ought to exhibit bright example of virtue. It should show a succession of men contending (if contend they must) for something worth contending for. Instead of this, every century proceeds from worse to worse, each opening with deplorable scenes of all the ills that afflict society… CAUTION: CHURCH HISTORY Robert Robinson (published 1792) “Want of precision in ecclesiastical history is one chief cause of the gloom that involves the divine religion of Jesus, & while this confusion remains, a cheat is put on the reader, & a long time elapses ere he discovers that what had been given him for a history of good men, the very disciples of the Son of God, was a history of counterfeits, disciples of the world, & regulated only by the maxims of it. Ecclesiastical history may be so written as to serve the interests of parties while the disguise remains: But to serve the cause of truth & virtue at large the covering must be taken off, for either that or the cause must go to decay.” CAUTION: CHURCH HISTORY FW Mattox “From the beginning of the development of the Roman hierarchy there was opposition both to organization & to the changes which came about in doctrine. -
Chapter Twenty-Six
Chapter Twenty-six Religion and Religiosity after the Crusades The First Crusade was a great turning-point for western Christendom. An obvious consequence of the First Crusade was that many Catholics became aware that their lot in this earthly life left much to be desired: in Orthodox Christendom and in the Dar al-Islam people were better off than they were in Catholic Europe. This recognition led to material and economic improvements in western Europe and to a new kind of education, which in turn was followed by humanism and the Renaissance. By 1500 western Europe was a very different place than it had been four hundred years earlier, and considerably closer to modernity. This secular improvement will be the subject of the next chapter, but in this chapter we must take a close look at the religious upheaval with which it began. Militancy against Muslims was paralleled at home by a heightened religiosity. Ordinary Christians, who had long assumed that they would reach Heaven by following the lead of the Church and its clerical hierarchy, began taking upon themselves the responsibility for their souls‟ salvation. Thousands of Christians enlisted in new and demanding monastic orders, and thousands more left the Catholic church to join communities of devout but renegade Christians. Another aspect of the Christians‟ new religiosity was violence against the small Jewish communities in their midst, which until then had enjoyed relative security. Judaism was also infused with a new religious enthusiasm, as the mystical texts known as the Kabbalah made their appearance and quickly took their place alongside the Tanakh and the Talmud. -
The Idea of Medieval Heresy in Early Modern France
The Idea of Medieval Heresy in Early Modern France Bethany Hume PhD University of York History September 2019 2 Abstract This thesis responds to the historiographical focus on the trope of the Albigensians and Waldensians within sixteenth-century confessional polemic. It supports a shift away from the consideration of medieval heresy in early modern historical writing merely as literary topoi of the French Wars of Religion. Instead, it argues for a more detailed examination of the medieval heretical and inquisitorial sources used within seventeenth-century French intellectual culture and religious polemic. It does this by examining the context of the Doat Commission (1663-1670), which transcribed a collection of inquisition registers from Languedoc, 1235-44. Jean de Doat (c.1600-1683), President of the Chambre des Comptes of the parlement of Pau from 1646, was charged by royal commission to the south of France to copy documents of interest to the Crown. This thesis aims to explore the Doat Commission within the wider context of ideas on medieval heresy in seventeenth-century France. The periodization “medieval” is extremely broad and incorporates many forms of heresy throughout Europe. As such, the scope of this thesis surveys how thirteenth-century heretics, namely the Albigensians and Waldensians, were portrayed in historical narrative in the 1600s. The field of study that this thesis hopes to contribute to includes the growth of historical interest in medieval heresy and its repression, and the search for original sources by seventeenth-century savants. By exploring the ideas of medieval heresy espoused by different intellectual networks it becomes clear that early modern European thought on medieval heresy informed antiquarianism, historical writing, and ideas of justice and persecution, as well as shaping confessional identity. -
"Contra Haereticos Accingantur": the Union of Crusading and Anti-Heresy Propaganda
UNF Digital Commons UNF Graduate Theses and Dissertations Student Scholarship 2018 "Contra haereticos accingantur": The nionU of Crusading and Anti-heresy Propaganda Bryan E. Peterson University of North Florida Suggested Citation Peterson, Bryan E., ""Contra haereticos accingantur": The nionU of Crusading and Anti-heresy Propaganda" (2018). UNF Graduate Theses and Dissertations. 808. https://digitalcommons.unf.edu/etd/808 This Master's Thesis is brought to you for free and open access by the Student Scholarship at UNF Digital Commons. It has been accepted for inclusion in UNF Graduate Theses and Dissertations by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2018 All Rights Reserved “CONTRA HAERETICOS ACCINGANTUR”: THE UNION OF CRUSADING AND ANTI-HERESY PROPAGANDA by Bryan Edward Peterson A thesis submitted to the Department of History in partial fulfilment of the requirements for the degree of Master of Arts in History UNIVERSITY OF NORTH FLORIDA COLLEGE OF ARTS AND SCIENCES June, 2018 ii CERTIFICATE OF APPROVAL The thesis of Bryan Edward Peterson is approved (Date) ____________________________________ _____________________ Dr. David Sheffler ____________________________________ ______________________ Dr. Philip Kaplan ____________________________________ ______________________ Dr. Andrew Holt Accepted for the Department of History: _________________________________ _______________________ Dr. David Sheffler Chair Accepted for the College of Arts and Sciences: _________________________________ -
A Tender Age Chapter 2 William F
A Tender Age Chapter 2 William F. MacLehose Chapter 2 Suffer Little Children Baptism, Heresy, and the Debates over the Nature of the Child The sources for a history of medieval childhood are largely fragmentary and indirect, leading too often to kaleidoscopic, "archeological" studies on the subject, studies that collapse time, space, texts, and contexts in order to create a homogenous medieval idea of childhood.1 Except for the previously studied medical literature, few sources extensively and directly address the issue of the child in twelfth- and thirteenth-century society. But medieval medical writings were focused predominantly on the physical aspects of perinatal care. Such material treated the child literally—that is, as a corporeal entity in desperate need of nourishment. We must look elsewhere, at other, scattered sources to understand the child's moral and metaphoric significances in the twelfth and thirteenth centuries. One genre in particular offers extensive material concerning the child's moral worth: the antiheresy polemic of the twelfth and thirteenth centuries. These texts first appeared as part of the Catholic reaction to the rise of many new, vocal, and increasingly influential heretical movements from the eleventh century onward. The polemics sometimes purported to document actual dialogues between orthodox and heretical speakers on a variety of contested topics, including the contemporary Catholic practice of infant baptism. In these discussions, we discover an unprecedented phenomenon in the history of medieval childhood: a direct and extensive debate over the child's spiritual and moral characteristics. What began as a dispute over Church ritual quickly became a detailed discussion of the nature of the child, especially his flaws and virtues. -
A History of the Baptists
A History of the Baptists By John T. Christian CHAPTER V THE ALBIGENSIAN, THE PETROBRUSIAN, THE HENRICIAN, THE ARNOLDIST AND THE PERENGARIAN CHURCHES IT has already been indicated that the Paulicians came from Armenia, by the way of Thrace, settled in France and Italy, and traveled through, and made disciples in, nearly all of the countries of Europe. The descent of the Albigenses has been traced by some writers from the Paulicians (Encyclopedia Britannica, I. 454. 9th edition). Recent writers hold that the Albigenses had been in the valleys of France from the earliest ages of Christianity. Prof. Bury says that "it lingered on in Southern France," and was not a "mere Bogomilism, but an ancient local survival." Mr. Conybeare thinks that it lived on from the early times in the Balkan Peninsula, "where it was probably the basis of Bogomilism" (Bury, Ed. Gibbon, History of Rome, VI. 563). They spread rapidly through Southern France and the little city of Albi, in the district of Albigeois, became the center of the party. From this city they were called Albigenses. In Italy the Albigenses were known by various names, like the Paulicians, such as "Good Men," and others. It is difficult to determine the origin of all of the names; but some of them came from the fact that they were regarded as vulgar, illiterate and low bred; while other names were given from the purity and wholesomeness of their lives. It is remarkable that the inquisitorial examinations of the Albigenses did not tax them with immoralities, but they were condemned for speculations, or rather for virtuous rules of action, which the Roman Catholics accounted heresy. -
Peter the Hermit: Straddling the Boundaries of Lordship, Millennialism, and Heresy Stanley Perdios Iowa State University
Iowa State University Capstones, Theses and Graduate Theses and Dissertations Dissertations 2012 peter the hermit: straddling the boundaries of lordship, millennialism, and heresy Stanley Perdios Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/etd Part of the European History Commons, and the Religion Commons Recommended Citation Perdios, Stanley, "peter the hermit: straddling the boundaries of lordship, millennialism, and heresy" (2012). Graduate Theses and Dissertations. 12431. https://lib.dr.iastate.edu/etd/12431 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. Peter the Hermit: Straddling the boundaries of lordship, millennialism, and heresy by Stelios Vasilis Perdios A thesis submitted to the graduate faculty in partial fulfillment of the requirements for the degree of MASTER OF ARTS Major: History Program of Study Committee: Michael D. Bailey, Major Professor John W. Monroe Jana Byars Kevin Amidon Iowa State University Ames, Iowa 2012 Copyright © Stelios Vasilis Perdios, 2012. All Rights reserved. ii Table of Contents Chapter Page Chapter One: Introduction 1 Chapter Two: The Crisis of Secular Lordship 7 Chapter Three: The Crisis of Spiritual Lordship 35 Chapter Four: Lordship on the Eve of the Millennium 65 Chapter Five: Conclusion 95 Bibliography 99 1 Chapter One: Introduction When is a hermit not a hermit? When he is Peter the Hermit who led the Popular Crusade in the year 1096. -
The Life of Saint Bernard De Clairvaux
The Life of Saint Bernard de Clairvaux Born in 1090, at Fontaines, near Dijon, France; died at Clairvaux, 21 August, 1153. His parents were Tescelin, lord of Fontaines, and Aleth of Montbard, both belonging to the highest nobility of Burgundy. Bernard, the third of a family of seven children, six of whom were sons, was educated with particular care, because, while yet unborn, a devout man had foretold his great destiny. At the age of nine years, Bernard was sent to a much renowned school at Chatillon-sur-Seine, kept by the secular canons of Saint-Vorles. He had a great taste for literature and devoted himself for some time to poetry. His success in his studies won the admiration of his masters, and his growth in virtue was no less marked. Bernard's great desire was to excel in literature in order to take up the study of Sacred Scripture, which later on became, as it were, his own tongue. "Piety was his all," says Bossuet. He had a special devotion to the Blessed Virgin, and there is no one who speaks more sublimely of the Queen of Heaven. Bernard was scarcely nineteen years of age when his mother died. During his youth, he did not escape trying temptations, but his virtue triumphed over them, in many instances in a heroic manner, and from this time he thought of retiring from the world and living a life of solitude and prayer. St. Robert, Abbot of Molesmes, had founded, in 1098, the monastery of Cîteaux, about four leagues from Dijon, with the purpose of restoring the Rule of St. -
United States Court of Appeals for the Ninth Circuit
Case: 20-56156, 06/21/2021, ID: 12149429, DktEntry: 33, Page 1 of 35 No. 20-56156 United States Court of Appeals for the Ninth Circuit JOANNA MAXON et al., Plaintiffs/Appellants, v. FULLER THEOLOGICAL SEMINARY, et al., Defendants/Appellees. Appeal from the U.S. District Court for the Central District of California | No. 2:19-cv-09969 (Hon. Consuelo B. Marshall) ____________________________________________ BRIEF OF PROFESSORS ELIZABETH A. CLARK, ROBERT F. COCHRAN, TERESA S. COLLETT, CARL H. ESBECK, DAVID F. FORTE, RICHARD W. GARNETT, DOUGLAS LAYCOCK, MICHAEL P. MORELAND, AND ROBERT J. PUSHAW AS AMICI CURIAE IN SUPPORT OF APPELLEES ____________________________________________ C. Boyden Gray Jonathan Berry Michael Buschbacher* T. Elliot Gaiser BOYDEN GRAY & ASSOCIATES 801 17th Street NW, Suite 350 Washington, DC 20006 202-955-0620 [email protected] * Counsel of Record (application for admission pending) Case: 20-56156, 06/21/2021, ID: 12149429, DktEntry: 33, Page 2 of 35 CERTIFICATE OF INTEREST Pursuant to Federal Rule of Appellate Procedure 26.1, counsel for amici hereby certifies that amici are not corporations, and that no disclosure statement is therefore required. See Fed. R. App. P. 29(a)(4)(A). Dated: June 21, 2021 s/ Michael Buschbacher i Case: 20-56156, 06/21/2021, ID: 12149429, DktEntry: 33, Page 3 of 35 TABLE OF CONTENTS TABLE OF CONTENTS ............................................................................ ii TABLE OF AUTHORITIES ..................................................................... iii INTEREST OF AMICI CURIAE ............................................................... 1 INTRODUCTION AND SUMMARY OF THE ARGUMENT ................... 2 ARGUMENT ............................................................................................... 6 I. THE PRINCIPLE OF CHURCH AUTONOMY IS DEEPLY ROOTED IN THE ANGLO-AMERICAN LEGAL TRADITION. ................................................ 6 II. THE FIRST AMENDMENT PROHIBITS GOVERNMENT INTRUSION INTO THE TRAINING OF SEMINARY STUDENTS. -
The Małopolska Way of St James (Sandomierz–Więcławice Stare– Cracow–Szczyrk) Guide Book
THE BROTHERHOOD OF ST JAMES IN WIĘCŁAWICE STARE THE MAŁOPOLSKA WAY OF ST JAMES (SANDOMIERZ–WIĘCŁAWICE STARE– CRACOW–SZCZYRK) GUIDE BOOK Kazimiera Orzechowska-Kowalska Franciszek Mróz Cracow 2016 1 The founding of the pilgrimage centre in Santiago de Compostela ‘The Lord had said to Abram, “Go from your country, your people and your father’s household to the land I will show you”’ (Gen 12:1). And just like Abraham, every Christian who is a guest in this land journeys throughout his life towards God in ‘Heavenly Jerusalem’. The tradition of going on pilgrimages is part of a European cultural heritage inseparably connected with the Christian religion and particular holy places: Jerusalem, Rome, and Santiago de Compostela, where the relics of St James the Greater are worshipped. The Way of St James began almost two thousand years ago on the banks of the Sea of Galilee (Lake Tiberias). As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. ‘Come, follow me,’ Jesus said, ‘and I will send you out to fish for people’. At once they left their nets and followed him. Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, and immediately they left the boat and their father and followed him. (Matthew 4:18‒22) Mortal St James The painting in Basilica in Pelplin 2 The path of James the Apostle with Jesus began at that point. -
Latin Christendom in the Age of Reform HISTOREIN
HISTOREIN VOLUME 6 (2006) In the district of Toulouse a damnable Making Enemies: heresy has lately arisen, which, after the nature of a cancer, gradually diffus- Latin Christendom ing itself over the neighbouring places, has already infected vast numbers in the Age of Reform throughout Gascony and other prov- inces; and while, serpent-like, it is con- cealed beneath its folds, in proportion to its unseen advances, so it injures more grievously the Lord’s vineyard in the persons of the simple-hearted. There- fore, we command the bishops, and all God’s priests resident in those parts, to be vigilant, and to inhibit, under pain of anathema, all persons from sheltering in their territories or presuming to pro- tect the known followers of such heresy. Nor may they have intercourse with such followers either in selling or buying, in order that the benefits of society being denied them, they may be compelled to renounce the errors of their ways. And whosoever shall attempt to contra- vene this injunction, shall be included R. I. Moore under their curse as a partaker of their crime. But if they shall be discovered by Newcastle University Catholic princes, let them be taken into custody and incur the forfeiture of all their goods. And since they frequently assemble from different places at one hiding-place, with no reason for coming together except agreement in heresy, let all such hiding places be diligently sought out, and, when discovered, for- bidden under canonical censure.1 This, the seventh canon of the Papal Coun- cil of Tours in 1163, marked the beginning of the long campaign against the Cathar 49 HISTOREIN VOLUME 6 (2006) heresy in the County of Toulouse.